Chulin 115

Today's is and we are going to begin about 30 lines from the bottom of so we're learning the topic of which of course are the laws of and as we've seen although the Torah mentions the of three times the Torah doesn't mention anything about the fact that you're not allowed to eat basalov What the says is literally you're not allowed to cook a young goat in its mother's milk. The Torah mentions it three times. It's in parish, it's in Paris, it's in Pares and it's from the three mentions of that said, one is coming to teach me that you're not allowed to cook. Not only a giddy in its mother's milk, but you're not allowed to cook any. The second mention is coming to tell me you're also not allowed to eat. And the third is coming to teach me that you're not even allowed to benefit. There's an of stating that this that we just mentioned that the to comes from the fact that the repeatedly three times is only one in the gar as we'll see in today's there are four other in other words there are five shittas in the gar. how it is. We know that there's an say, "What do you mean? It says in the Torah three times." It's true. It says in the Torah three times you're not allowed to cook, but how do you know that you're also not allowed to eat? How do you know that you're also not allowed to have from either way? That is the topic of today's and the garra begins with the firstashi said how do you know that you're not allowed to eat I mean even though the terra mentions it says it doesn't ever mention anything about him said it's learned out from a it's the says You're not allowed to eat anything. That's a anytime a person does something that's what does that mean? A person does an and as a product of the that you did you now have food the is you're not allowed to eat it. So what would make something the fact that he did an with it says even though this is not talking exclusively about but certainly inclusive in this is being that the says so now becomes if then is in essence that you're not allowed to eat. It's interesting that even though the as we mentioned to the that's brought down right in the beginning of and that's quoted throughout that there's an is from the fact that it says three times but actually brings on this says and Rash gives two examples one example he gives is that's a you're not let it there's And then Rashi says you learn from here as well that if somebody cooks and but either way so this says is the to the but again it's not only this is a this is a that would include anything that's a is included in this of says the word From here you only know that but we know as well. Where do you see that in this? It says that's where do you see unless the tells you otherwise always means how do you know that? You learn that from it says you know you're not let says and then the says what should you do with it either way there the says that even though but you have enough from it what are you supposed to do you can give it to the shop you can sell it to But it's where the said that there's no that you're allowed to give it away. You could benefit it on some level. Anywhere else the Tyra says near is it's not just also said my home is which at first glance would be a to it doesn't say anything about but there's a rule said that every single time it says in the unless the says otherwise like it did by iso and it's as well either way so we just mentioned that by it says says stating that over there it's what does the say you should do with it says either give it to the or sell it to that's in contrast to the incidentally where the says you give it to the dog right it's a little confusing by the when it comes to the either give it to a or sell it to a non-Jew so the is going to digress a little bit and bring that we've seen already as it relates to the that is given to the or sold to the to the sounds like you have two choice either give it to the or sell it to how do you know that if you want to sell it to av that's okay incidentally what is avo there's different rashies throughout but this av is a nonjew he's a ben that keeps So he's not a gadic. A gadic is a non-Jew that was me. He keeps 613 mitzvah. is a non-Jew that keeps the he had a very unique place in the because when came into they were told they had to kill literally every single member of the seven nations that populated at that time stating that anyone that was to keep the was allowed to stay alive so the has a very special place in the way says so how do you know that if you don't want to give it to the rather you want to sell to the that's okay and then it says now read the right the before the not after the before the what do you do with it either give it to period or sell it to the G says the how do you know in the reverse if you want to sell it do you want to give it to the know that's okay so you can read it that's one option regardless even though the would seem to say that you could give it to the or sell it to the and not vice versa says Romeo. But if you play around with the commas a little bit, you can make it work that you can either give it or sell it to the and either give it or sell it to the he says you're not allowed to play around with the but rather no you have to do exactly what the Torah says which is either you're just going to say I'll prove to you I'm right because What's does not want the terror to say why have to say the word seems to be meaning if saying is right then the shouldn't have used the word it would have meant and it would sound like and is going back both on that that word is always a mafic and here too it seems to be mafic. It's being mopstick between giving it to the or selling it to the the reason the is there not to be mafic and to tell me that you have to give it to the or you have to sell it to the but you can't do it in the reverse rather is coming to tell me that it's more ideal to give it to the than it is to sell it to the so that would be the most ideal option and What? I don't need a to tell me that. Why? Believe it or not, there's an obligation for aid to take care of the it's actually a ines says if your brother is going to be poor and he's going to need help says you should help him. That is the most basic fundamental principle of being aid. says the then the throws the into this the coming to say that this of is not only true for and it's not only true for it's true for as well is included in that mitzvah of say if I have two options right now what to do with my bos I can either sell to a guy I could profit off of it or I can give it to a that that's the option why based on this based on the I give it to I'm actually doing something very good with it as a result it makes a lot of sense that that would be what I'm supposed to do so I don't need for that thus what is coming to tell me then either you give it to the or you sell it to the you can't do it in the reverse according to mayor it's the other according to it is it has to be done in that specific way either way so the first that brought to the is of which is also a to is from and he learned it from a general It says incidentally that is the heading of the many that are in that talk about so when you think of a parra that talks about you think of but in there's another par you have par so the terra begins with and then you have all the kosher animals and non-cultur animals and all the and then you have the and you have the and then you even have you have a whole of but it begins with those words and said even though it doesn't mean specifically but at the same time we learn from there is you're not allowed to eat because what is the right now it's it's ava once it's ava it takes on a life of its own now you have this is of and the Gumar is going to ask fact the Gmorra is going to ask sevenashi from basic in the that we're all familiar with to see how its how it reconciles with this new idea of that anytime a person does a so to speak it's going to be great if someone's shabas he cooks on chabas and now because of cooking on chabas he has food it should to eat that food because isn't there an idea of we know stating that it was a beginning of that if someone's there's a lot of nuances was it was it with regards to he himself benefiting from it other people benefiting from it why is it such a confusing why are there so many in the is if there's an idea of after that in of itself makes So every should have this issue of culture because it says with regards to and we learn from there but is notes. So shabas has but the result of something that you do on shabas. So for example if someone's the outcome of that is not going to be considered and as a result if the outcome is not going to be considered that mean if it's notes it means it's not at first glance how do you even read this what does the wants should be if it's that means it's the antithesis of it means it should be you know why it's not because we have a that shabas is kesh But is not. So the result of a shab can't have we don't want it to have we want it to be. It's just the opposite. It's pink What are we trying to What's the if there's an idea of someone? So now the food should be. So why is there about if you then right now I have you know why it's not because it's a shabas is but shabas is not kesh and being that shabas is not kaidesh that means it's not what do you mean because it's not kaidesh it shouldn't be kaidesh we don't want it to be kaidesh we want it to be but the terror says it's because what does the word kaidesh mean so people think that the word kadusha means what the name would seem to suggest it's it's very holy It's it's in a very lofty very place. But that's really not what it means. The word means it means you're removed from it. Now when something is in the the typical sense, you're removed from it. If it's if it's very if it's very then obviously you're removed from it. But something could be because it's it's something could be kesh because it's because it's it's something that's disgusting. It's something that you can't go near. What's the mccart to this? It's actually a it says you're not allowed to plant regular seeds together with a vineyard. This is the terrorist. So what does mean is of disgusting says anything that's disgusting. So he says the word doesn't inherently mean good. It can mean good, it can be bad. It's it means remove in a good sense and in a bad sense says the shabas is but is notes is not kaidesh in a good way and shabas is also not kesh in a bad way it's not the kadusha it's also not the unholy kadusha we have a rabbite unholy kadusha the whole rabbite is this rashi right here but this is a garra where you see that the gumar is tiny that the word kadesh goes both ways I mean that it goes both ways even though It would make sense maybe to say that should be no different than the but you have this what if somebody is that's something you're not allowed to do it's one of the implementations of the right there's a whole bunch of different types of the sh and but one of them is you now let it be with your and together so let's say you are and now something grew in this field. He shouldn't be able to eat from the field. We know that you are allowed to. What if someone puts a muzzle on the mouth of his which is something that he's not allowed to do and the did work in the field? He shouldn't be able to eat. Why? No, it can't be. You know why? Which is so is very if somebody doesn't even he has to bring a is you don't have the love of so and certainly these has to be the the same how's it possible that if somebody does or if someone's that the outcome of the that he did should be worse than so once we know that by shabas you don't have you're not going to have from the product of work in the field that was done in a way of or from the product of work in the field that was done when somebody was being asks a very obvious question. How do you know to compare to maybe compare it to which we said was included in in meaning said is a real and he learns from there that being that it came about through came through which you're not allowed to do the says that's how we know now you can't eat it you can't eat the the product of thus you're not allowed to eat Even though it doesn't say that's stating that I know that way says that if someone is or someone that's more comparable to than to the how do you know that and and maybe make the from Shabas is more of Shabas is shabas of is only so for some is very comfortable learning into the but when it comes to says I can't you know why I'm saying as relates to it says very important just understand he says the difference between and between what's the difference the difference I cooked the food. You want to eat food that I was over with. What was the say? Cooking the You took the Ba, you put it into a pot. You took the you put it into a pot, you cooked it. The was done with the food. Now you want to eat the food. That's my shabas. What was that? Was shabas. I defiled the shabas. The way you defiled the shabas was through cooking food. But but the point is it's it's a more esoteric. So you have a you did that with the you're not coming to eat the now. What do you want to eat? You want to eat the produce. You want to eat the that grew in the field that came through the work that you did with the with the paren the mouth of the parro. So you did an a with the par. Now you want to go eat ahead and eat the where the par worked. That's already a step removed. So when it comes to that's more of a to it's less of a you only was done with the food itself. But if the say wasn't done with the food itself over there, you're not going to have that. What about what if somebody planted see this is already different. You didn't do work in the field with animals in a way of but you actually planted the here you did the a with the food itself. This is already comparable to you should be able to eat what grows. We know you are allowed to paint that it says by somebody plants but it was meaning one of the two minim was a carrot. But what's the difference between regular and difference is very simple one of the two minimum one of the two ingredients was a carrot. If it's a carrot becomes and by the terror says pentikash and we dict means have to burn it. You see from there's because also why is it only see right should be included in stating that I have a maybe you're right and you see that for sure because the said even burn it so you see from there is more but maybe the way that is that it's Maybe that's but maybe at the very least it's it's can't be why is because we learn from the just like when it comes if somebody mates two animals so the offspring of the animals are going to be meaning you're right the is not from because from all you see is maybe it's in the sense that but maybe even is why would it be the same as tell me the possible should teach me maybe that this is as well stating that I know from somewhere else because it says and I know the offspring of those two even though you should say because the offspring of the should be similar to the bishop of and it should be so you see that it's not says for that reason that it says the how do you know itself is maybe maybe it's not maybe it's why should it be so the says for the fact that the needs to tell me that now put I know from there that must be because if you're going to tell me that it's then I don't need a to tell me that it's because anything that a can't go on the so the fact that I need a special to tell me that the offspring of is ple to be brought as a carbon that's a that's a it must be that it's so once a and have a even though I have is going to be should be user if somebody say you let the food why you let the food why don't you say you did an with again here it's the itself So the mark is the same test is not let go on the and the turn to tell me that it's not going. So you see from there must be because again if it was would already teach me anything that is not eat one last question also known as what about that should be so what does it mean? So Rashi has tak that he prefers is when you did it properly where you took the mother and you sent her away is that even over there the mother should be us. You shouldn't be able to eat the mother. Why? I didn't do anything wrong. I did everything that I was supposed to do. So Rashi says that being that when the mother was sitting on the Khan, I wasn't just allowed to take the Khan. I had to first send the mother away. So it was some iser on the mother. So maybe the is that you should never be able to eat the mother. So we'll have to save this when we learn. It's the last per only a few weeks away. But either way says the should be based on this idea this very idea of as it relates to but says it can't be would never say send away the aim if it's because now someone's going to stumble upon it and it's going to be in a is in a bottle. So we spoke a little bit about that already, but either way, so the fact that the said send it away must be that it's not a either way. This concludes the first of the first of five. How you know that says in the it doesn't say a word about it's true, but it says it's the heading to the and it teaches me anything that's I'm not allowed to eat. is because how do you get by cooking it only once you cook you allow that says three times thus it's if it's you don't let it and if you eat it it takes on a life of its own now and a general and applies to other asked a bunch of it should apply to this it should apply to that and the sentim to answer those says the gumar the secondish How do you know the it says in the Torah regarding the carbon pes you had to roast it you weren't allowed to eat it cooked you couldn't even eat it no what does mean half cooked so you couldn't eat it half cooked and you couldn't eat it cooked but the says why does it have to say should have just The word is extra. It's coming to reference another. It's coming to teach me that is like the carbon. Wow. And just like the carbon is right. You have to follow very specific guidelines as it relates to the to the carbon. A carbon is unless you eat it the way you're supposed to eat it in the prescribed time and the right person eats the right part of the carbon and of course there's an when it comes to the carbon it's this is what you have you can have told a nice but why do we need to make up a new an extra word to Tell me the issue something wrong. Is there something wrong with the Rabbi already said? What was Reb's? It says in the so this is a P in the it's a par in the that we've seen many times in it's the par of the basis the were allowed to eat when they were in the midbar etc etc but either way it's in that theory says and then it says it's referring to That's that now has a then it says again says even though the in that context over there is dealing with is an animal that's now has a mo. So even though we're talking about stating that At first glance, what does have to do with anything? Maybe he's talking about something else. Is talking about sobi said no that one of the is that you have to look at the general context of a So if you have a P you're not sure what the P is saying look at the context and the context is going to give guidance as to what this particular is referring to the T is talking about is believe it or not comparable to because it's made up of two it's but being that it has a so it's also so it's also so it says in the that partial an extra it says and then it says so it says the word extra why it's coming to teach me that is also where do you see it's anything but of no no if you look into it a little bit deeper there's a reference there because similar to How? Because of it's because it's but it's also it has a has a you can be there's a right not all that's has it but when it has a m it has it because it can be once there's a you can be which gives it a the point is thus the extra word was coming to tell me something else that's a what is that specifically But either way, I mean I have already told me to so why do you have to come on to said I only had that I would have thought maybe there's only but maybe not that's why he needed to tell me that not only is there but there's also because the carbon is also all he had Rebi who just dared what do you see in alone that is going to be an is not at first glance what would you say was the terret when the asked the same question was that's only what was the answer always means unless the tells you otherwise like it did by that's why we had a whole digression of a half right in the beginning of this morning's d to talk about Why are we talking about learning? Because that's the always means but doesn't answer that gives different roots of number one. It says that's in the context of one of the three times that mentions the love of it prefaces it with the words and it says not let or it's learned out from just we're not dealing with we're dealing with which is not it's so a different it says and then the says so that we had earlier in the beginning of the right these it's it always helps the more familiar you are with the but those brought of that you have two choices either you can give it to or you could sell it to the believe it or not is the same that mentions says I'm reading the whole right three times. What's the context? This was the intro to and even more generally that in the context of the then you have an impious in the context of the and the position is not being but rather it's so And then it says they said it and then we learned from there meaning you can give it to a from that you can sell it to a or even in the reverse is an option but at the same time don't cook it first and then do that Because if you're going to cook it first, then there's going to be an you're not allowed to cook together and then that's the that's why the Torah threw it into that to tell me that you want to give it to a guy that's fine but not if you cook because you could but either way that's how you know the is so how many do we have so far to the we have that was the majority of the raashi said and we learn from there that anything that's once takes on a life of its own learned it from it's redundant it's always anytime the ter gives a double coming to teach me something in this case what it's coming to teach me is that there's another bishop bishop that's like the car it's going to be it's going to Now we had said it says the it says then it says again an extra in the it's extra to teach me with regards to something else that's like that it's a once it has a to tell me there's an there as well. How do you know is there as according to the just gave two to either way this is one that we know a fifth we're going to start the fifth but it goes very deep into tomorrow's d not so deep but pretty deep into tomorrow's d so we'll just start it and um the rest is tomorrow's How do you know that that's the third mention the one in parishes and it says regarding the very similar so it says and by the says Just like over there it's just like the which did not have an done with it. What's the first three years fruit that grows in you're not allowed to eat and you also can't have an from it. No a vera was done. You you have a an apple tree in your backyard. You didn't necessarily do anything wrong. Still doesn't matter. The Torah says that the first three years there's no still it's emphasis on different was that it didn't have a that's a real being that it didn't have. So maybe it's for that reason it's also but before you cooked it each was so maybe it should be different. It should be more cooler than it should be before and still it's so you see that just because something has a doesn't necessarily mean it should be proven. You're right. It had a but it has a whole separate set of issues. It's it's way more than anything that we've been talking about. So don't bring me from says for that I could be from either way from a combination of and this with I can learn that is not only as proved from his from but it's going to know well either way the is going to be as it relates to this and once you have the why do I even need to and that's already into tomorrow's but regardless we had five in today's as it relates to the and of anything that's learned from the parish of brought Reb's who learned it from the parish oft the extra mention of just like as well said it just says it three times in the said I learned it from it says just like this what about so from that already a very complex with that goes into tomorrow's just one as it relates to the so is that we learn it from the but just to bring out the just a little bit of a background and that is told me that when he was a younger man in the mirha k in flapush say he hosted a malava mala for and he invited Gman to be the guest speaker Gman. So he's a well-known who lives in he's the of Mikdal. He's he was born in Meis. He's a man in his in his 70s today. And he started doing kira at a very young age primarily for the had that lived in in that area. And he's a worldrenowned personality, a worldrenowned marv. And he's popularly known as the disco rabbi. He became known as the disco rabbi because he would go into pubs and disco attacks and places that people wouldn't go and he'd be mar. Either way, Raginfel is hosting this. Mala forashite and he asked Rabbi Gman to come and and speak to address he got up he was a young man himself at the time Rabbi Gman and he spoke about some of the kibb that he's doing and he spoke about how he goes here and he goes there so one of the was there you know he asked Rabbi Gman he says you know it's it's very impressive what it is you do but why aren't you worried that the places that you're going to will have a bigger hashb on you then you are going to be mashb on them he was a oneman show rabbi gman I mean he would go there on his own he's a man in his 30s so he said like why aren't you concerned that maybe it's going to have the reverse effect and gman told him on this path he said that the says of that if something is being maflit you don't have to be worried that it's going to be so he told him that his guiding principle is and I'm going now to be I'm not worried that I'm going to by so sounds like a a line but the truth is that I think we could be on this a little bit that is there's a book from the in so it's inf and it's he brings at the end of the he says like this and in parenthesis it says Frankfurt so Raen was in Frankfurt and there was a doctor a chemist. So this is a he's a chemist. He came over to the RV and he asked him the following question. He said they bring him different types of chocolate. So he said he was like a renowned chemist and they would come to him and they would bring him different chocolates and they wanted to know if there's a tro of baser inside is it kosher or is it not kosher. So they would bring it to this Yid and the Yid wanted to know is it okay for him to cook the B of I mean to cook the chocolate because by cooking it and doing different experiments heating it he'll be able to determine whether or not this B of inside and this was the question that he asked this guy and sent the Shil to the guy he wanted to know is is it okay or is it not meaning what's the Shila the problem is that if there's in fact bus inside this chocolate that when he cooked the B of he was later this so can I cook in this case chocolate to see whether or not there's buser inside the chocolate in the event that maybe there is buser inside the chocolate in which case I was already at first glance you would say it's for sure user you need a real to this cuz when you cook it you heat it you boil it there may be suffocates you can't get involved in Either way, this is the Shiloh that ended up at the desk of the I think I can come up with a header and it's based on afishna cotton base over there asks the rabb says that if somebody eats of he gets malus so if you eat you get malus How do you get everybody knows what does that mean? That means even though we have the but at the same time you don't get malus for doing an even unless the isra unless isra but is not in the how do you know we just learned five the one that seems to be brought down the in the beginning of is the point is it doesn't same that you're not I only know it from a FOR THE FACT THAT there's an extra mention of if that's the case how do you get malus for the love of the beginning of talk about tucked away gives two the second that he says it's mash from the It's that even though it says in the three times, but the emphasis was really not on the emphasis is on the that's really what's interesting. What's really is now the mention of that's merely that you shouldn't come to eat it. In other words, it's so that don't even cook the B of don't even have it because don't even have the B of in your house. So like this you'll make sure it's like this you're not going to ever come to like this you're not going to ever come to eating B of don't have it because if you have it you may come to eat it. Like the Torah says that by the it doesn't say anything about but the gives a reason almost says I heard this from see told me he said that learns in the that is like for is but say is don't even have you know why because if you eat it's so for somebody to eat so don't even have that's what the saying you know why because you're not going to eat so don't cook it because if you cook it you may come to eat it but what's the point the point is says the even though it says but we know the truth the truth is if of going to get mal that's what he's doing that's time is time to answer but either way he held this must have been the mean he must have felt that from the fact that this was this is a time of the over here and they held it even though the thera mentions But really the is not the is not the that's why even though it's only so you're going to get there's no problem there's no problem okay based on that said that I'm going to tell you something very when you're supposed to be we know when you do stating that what happens if somebody didn't do he was supposed to do it. So it got pushed off a little bit. He didn't do it. So say you could do it already the next morning. And if you didn't do it the next morning, you could do it. And if you didn't do it, then you could do it. If you do, you could do it whenever you want to do it. How could you do how could you do? How could you go ahead and do at a time that you're not let the why are you worried that you're gonna find the wow and you're going to go ahead and eat it? And asks asks it from a a price where you find that you're not even allowed to have the because there's always a concern that you may come to eat it. afraid to how could that if you didn't do in the appropriate time you could always do it later even after the why are you concerned that if we're in that when you find it you may go ahead and eat it says the you know why you're not worried says because the cuz what's this person doing now he's burning it the whole point is he's trying to find it to get rid of it so what you're concerned that he's going to go ahead and eat it he's being Isaac right now and trying to destroy it. So if he's being Isaac and trying to destroy it, why do you have to be worried that right now he's going to go ahead and he's going to eat it that it could be you could say based on the was already time for us. He said it's so that it could be over here. He don't have to be worried BECAUSE WHY IS THIS chem checking the chocolate? He said it to make SURE THAT THERE'S NO THAT'S THE WHOLE POINT BECAUSE HE KNOWS THIS. SO WHILE he's cooking the to find out if it's kosher or not because OF he's gonna go ahead and eat it. It's and he brings other places in you find the same idea that if somebody is being involved right now in trying to get rid of something you don't have to be worried that somehow he's going TO BE A SCARIF to it. It's so he says based on that he wanted to be this was his he said it's going to be okay. It's interesting. He brings this from the from the he grab says that it could be there's another thing that didn't discuss in his and that is when it comes to everybody knows that today when it comes to he says he going to say which many places can hold then anyway he's going to be m because what are you worried that maybe there's only if it was cooked together if it was cooked then it was cooked already. So there's no problem cooking it a second time. Either way, he's also on the Mishna. And by the by the way, we don't know yesterday's D together. But but the truth is in light of yesterday's D, there's a lot to talk about with this Mishna. But the punchline right now is not the Mishna. The punchline is what the took out of this Mishna and Pes took out of this. And that is the where the says who and that's something that's going to be true for if the whole is that you shouldn't come to eat it. So if right now I'm cooking it to get rid of it in the event that if there's no then I'm going to go ahead and I'm gonna eat it. I'm just thinking that Rabbi Gman at Rabbi's Malman he said that he's not worried about doing Kov in these dangerous places and he was another and that's this right here that's this idea of who he's going ahead and he's trying to get rid of IF YOU'RE COOKING OF TO GET RID OF you have to be worried you're going to eat the if you're looking after to you have to be worried you're going to eat the so if a person is being right now he's getting a value he has the in his hand isn't that dangerous of course it's dangerous but why you're holding the to get rid of the you're holding to get rid of you have to be worried that you're going to come eat IT YOU'RE COOKING THE IS cooking but the whole answer is you might need it well you're worried you're going to eat it how am I going to eat it I'm I'm just involved in getting rid of it. Of course, I'm not going to eat it. If somebody's involved in getting rid of involved in getting rid of these things, could be there's no, of course, ask your local rabbi. This is my part, but uh just uh R.